First I want to say that if someone claims to be a born again believer, they cannot be a Freemason. Mason's take oaths and it is forbidden in scripture to take oaths.
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne:35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
As born again believers we don't worship or honor Lucifer, we only worship our One True God, Jesus Christ and His Holy Spirit. Also, I believe the age of Enlightenment will be brought even more to the forefront when the anti-Christ and false prophet come on the scene. You will see the sold out ones and know they are possessed with a satanic spirit as we see today. Some are posing as angels of light but are of the devil. It will grow in a theme of one thought, one mind and one spirit. This is demonic pervasion within a global infestation.
Wikipedia: ReligionEnlightenment era religious commentary was a response to the preceding century of religious conflict in Europe, especially the Thirty Years' War.Theologians of the Enlightenment wanted to reform their faith to its generally non-confrontational roots and to limit the capacity for religious controversy to spill over into politics and warfare while still maintaining a true faith in God.
For moderate Christians, this meant a return to simple Scripture. John Locke abandoned the corpus of theological commentary in favor of an "unprejudiced examination" of the Word of God alone. He determined the essence of Christianity to be a belief in Christ the redeemer and recommended avoiding more detailed debate. In the Jefferson Bible, Thomas Jefferson went further and dropped any passages dealing with miracles, visitations of angels and the resurrection of Jesus after his death, as he tried to extract the practical Christian moral code of the New Testament.
Enlightenment scholars sought to curtail the political power of organized religion and thereby prevent another age of intolerant religious war.Spinoza determined to remove politics from contemporary and historical theology (e.g., disregarding Judaic law).Moses Mendelssohn advised affording no political weight to any organized religion, but instead recommended that each person follow what they found most convincing. A good religion based in instinctive morals and a belief in God should not theoretically need force to maintain order in its believers and both Mendelssohn and Spinoza judged religion on its moral fruits, not the logic of its theology.
A number of novel ideas about religion developed with the Enlightenment, including deism and talk of atheism. According to Thomas Paine, deism is the simple belief in God the Creator, with no reference to the Bible or any other miraculous source. Instead, the deist relies solely on personal reason to guide his creed, which was eminently agreeable to many thinkers of the time. Atheism was much discussed, but there were few proponents. Wilson and Reill note: "In fact, very few enlightened intellectuals, even when they were vocal critics of Christianity, were true atheists. Rather, they were critics of orthodox belief, wedded rather to skepticism, deism, vitalism, or perhaps pantheism". Some followed Pierre Bayle and argued that atheists could indeed be moral men.
Many others like Voltaire held that without belief in a God who punishes evil, the moral order of society was undermined. That is, since atheists gave themselves to no Supreme Authority and no law and had no fear of eternal consequences, they were far more likely to disrupt society. Bayle (1647–1706) observed that in his day that "prudent persons will always maintain an appearance of [religion]" and he believed that even atheists could hold concepts of honor and go beyond their own self-interest to create and interact in society.
Locke said that if there were no God and no divine law, the result would be moral anarchy: every individual "could have no law but his own will, no end but himself. He would be a god to himself, and the satisfaction of his own will the sole measure and end of all his actions"
Historians have long debated the extent to which the secret network of Freemasonry was a main factor in the Enlightenment. The leaders of the Enlightenment included Freemasons such as Diderot, Montesquieu, Voltaire, Lessing, Pope, Horace Walpole, Sir Robert Walpole, Mozart, Goethe, Frederick the Great, Benjamin Franklin and George Washington. Norman Davies said that
Freemasonry was a powerful force on behalf of liberalism in Europe from about 1700 to the twentieth century. It expanded rapidly during the Age of Enlightenment, reaching practically every country in Europe. It was especially attractive to powerful aristocrats and politicians as well as intellectuals, artists and political activists.
During the Age of Enlightenment, Freemasons comprised an international network of like-minded men, often meeting in secret in ritualistic programs at their lodges. They promoted the ideals of the Enlightenment and helped diffuse these values across Britain and France and other places. Freemasonry as a systematic creed with its own myths, values and set of rituals originated in Scotland around 1600 and spread first to England and then across the Continent in the eighteenth century.
They fostered new codes of conduct—including a communal understanding of liberty and equality inherited from guild sociability—"liberty, fraternity and equality". Scottish soldiers and Jacobite Scots brought to the Continent ideals of fraternity which reflected not the local system of Scottish customs but the institutions and ideals originating in the English Revolution against royal absolutism.
Freemasonry was particularly prevalent in France—by 1789, there were perhaps as many as 100,000 French Masons, making Freemasonry the most popular of all Enlightenment associations.The Freemasons displayed a passion for secrecy and created new degrees and ceremonies. Similar societies, partially imitating
Freemasonry, emerged in France, Germany, Sweden and Russia. One example was the Illuminati founded in Bavaria in 1776, which was copied after the Freemasons, but was never part of the movement. The Illuminati was an overtly political group, which most Masonic lodges decidedly were not.
Masonic lodges created a private model for public affairs. They "reconstituted the polity and established a constitutional form of self-government, complete with constitutions and laws, elections and representatives". In other words, the micro-society set up within the lodges constituted a normative model for society as a whole. This was especially true on the continent: when the first lodges began to appear in the 1730s, their embodiment of British values was often seen as threatening by state authorities.
For example, the Parisian lodge that met in the mid 1720s was composed of English Jacobite exiles. Furthermore, freemasons all across Europe explicitly linked themselves to the Enlightenment as a whole. For example, in French lodges the line "As the means to be enlightened I search for the enlightened" was a part of their initiation rites. British lodges assigned themselves the duty to "initiate the unenlightened". This did not necessarily link lodges to the irreligious, but neither did this exclude them from the occasional heresy.
In fact, many lodges praised the Grand Architect, the masonic terminology for the deistic divine being who created a scientifically ordered universe.
German historian Reinhart Koselleck claimed: "On the Continent there were two social structures that left a decisive imprint on the Age of Enlightenment: the Republic of Letters and the Masonic lodges". Scottish professor Thomas Munck argues that "although the Masons did promote international and cross-social contacts which were essentially non-religious and broadly in agreement with enlightened values, they can hardly be described as a major radical or reformist network in their own right".
Many of the Masons values seemed to greatly appeal to Enlightenment values and thinkers. Diderot discusses the link between Freemason ideals and the enlightenment in D'Alembert's Dream, exploring masonry as a way of spreading enlightenment beliefs. Historian Margaret Jacob stresses the importance of the Masons in indirectly inspiring enlightened political thought.
On the negative side, Daniel Roche contests claims that Masonry promoted egalitarianism and he argues that the lodges only attracted men of similar social backgrounds.The presence of noble women in the French "lodges of adoption" that formed in the 1780s was largely due to the close ties shared between these lodges and aristocratic society.
The major opponent of Freemasonry was the Roman Catholic Church so that in countries with a large Catholic element, such as France, Italy, Spain and Mexico, much of the ferocity of the political battles involve the confrontation between what Davies calls the reactionary Church and enlightened Freemasonry. Even in France, Masons did not act as a group.
American historians, while noting that Benjamin Franklin and George Washington were indeed active Masons, have downplayed the importance of Freemasonry in causing the American Revolution because the Masonic order was non-political and included both Patriots and their enemy the Loyalists.